"And I want women to be modest in their appearance. They
should wear decent and appropriate clothing and not draw attention to
themselves by the way they fix their hair or by wearing gold or pearls or
expensive clothes. But they must show themselves to be entirely trustworthy
and good. Then they will make the teaching about God our Savior
attractive in every way." Titus 2:9-10

"Don't be concerned about the outward beauty that depends
on fancy hairstyles, expensive jewelry, or beautiful clothes. You should be
known for the beauty that comes from within--the unfading beauty of a gentle
and quiet spirit, which is so precious to God." 1 Peter 3:3-4

There is in human nature an instinctive propensity to
'decoration'. To whatever principle the taste may be traced, whether to
innate perception of the beautiful, or to a desire to excite admiration--the
fact is indubitable. It is seen equally in savage and civilized nations; and
is manifested by them alike in attention to the decoration of both their
bodies and their dwellings--and indeed in all their social customs and
usages. The string of shells, fish teeth, or bits of bone--around the neck
of the Polynesian; and the blaze of diamonds, or rubies--upon the brow or
bosom of the British Queen, indicate the same instinctive propensity for
decoration. This propensity to decoration, however in many cases it may be
altogether corrupted in its object, wrong in its principle, or excessive in
its degree--is in its own nature an imitation of the workmanship of God,
who, "by his Spirit has garnished the heavens," and covered the earth with
beauty. Who can look over one of creation's lovely scenes, and behold the
display of elegance of form, and beauty of color--in the flowers of the
field and garden--in the plumage of the birds--in the meandering rivers--and
the gentle undulations of the ground--exhibiting forest and copse, hill and
dale--all gilded with the beams of the glorious sun. I say, who can witness
all this without being convinced that God himself delights in decoration!
He has made a world which he has ornamented so profusely that he has
scattered beauties where there are no eyes but his own to behold them!

"Full many a gem of purest ray serene
The dark unfathomed waves of ocean bear;
Full many a flower is born to blush unseen,
And waste its fragrance on the desert air."

To reject all design and effort to add the lovely to the
good, and the beautiful to the useful--would be to oppose and not to
imitate, to condemn and not to approve--the works of the Great Creator. And
indeed no sect has ever arisen among Christians which has even pretended to
disclaim all attention to what is ornamental. Even those who conscientiously
repudiate the pearl, diamond, and ruby, the feather, and the flower, erect
their buildings, select their furniture, plant their gardens, and choose
their garments, according to their ideas of taste, and with some regard to
the laws of beauty. Hence, I think that both the apostles who touch on the
subject of personal decoration for Christian women, are to be understood not
as condemning all ornament--but only regulating it.

The propensity to personal decoration is, without all
doubt, peculiarly strong in the female heart. That a maid "should forget her
ornaments, or a bride her attire," is spoken of by the prophet as unlikely
to a proverb. There is nothing wrong in the instinct itself. It serves
important purposes. Its total absence is felt as a serious interruption to
the pleasure of social communion. A sloven is disagreeable--one habitually
negligent of neatness or cleanliness in personal appearance, is intolerable.
Christianity no make war on any of man's natural propensities--but only
on their abuse. Its object is not to eradicate our instincts, but to prune
and train them, and make them bear good fruit.

Now it is well known that some, in what the apostles say
on this subject, find an absolute prohibition of all ornaments of dress, and
an injunction to wear only the most plain and unadorned apparel. I think
Christian women may fall into much more dangerous misinterpretations of
Scripture than this; yet I have no doubt it is a misinterpretation. The
prohibition seems to be comparative rather than absolute, and
contains an injunction to be far more attentive to the ornaments of the soul
than to those of the body. "I will have mercy, and not sacrifice," means,
"'I prefer mercy to sacrifice." At the same time, there can be no doubt that
in the words of the text it is taken for granted that women at all times
are, and that the women of those times were, far too much addicted to
ornamental dress; that they trenched both upon modesty and economy by their
habits. And therefore that in these verses the apostle laid down some
very important hints as to the principles on which Christian women should
regulate their attire. They inculcate modesty in opposition to what is
immodest—economy in opposition to extravagance.

"Excessive costliness," says Leighton, on this passage,
"argues and feeds the pride of the heart, and defrauds, if not others of
their dues, yet the poor of their charity, which in God's sight is a due
debt. And far more comfort shall you have on your death-bed, to remember
that at such a time, instead of putting lace on my own back, I helped clothe
a naked back. I abated somewhat of my former extravagances to supply the
poor with necessities. Far sweeter will this be than to remember that I
could needlessly spend large sums of money to serve my pride, while I
grudged a penny to relieve the poor."

Barnes has given, I think, the true meaning of the
apostle. "It is not to be supposed that all use of gold or pearls as
articles of dress is here forbidden; but the idea is that the Christian
female is not to seek these as the adorning which she desires, or is not to
imitate the world in these personal decorations. It may be a difficult
question to settle how much ornament is allowable--and when the true line is
passed. But though this cannot be settled by any exact rule, since much must
depend on age, and on the relative rank in life, and the means which one may
possess; yet there is one general rule which is applicable to all, and which
might regulate all. It is, that the true line is passed when more is thought
of this external adorning, than of the ornament of the heart. Any external
decoration which occupies the mind, and which engrosses the time and
attention more than the virtues of the heart, we may be certain is wrong.
The apparel should be such as not to attract attention; such as befits our
situation; such as will not be particularly singular; such as will not leave
the impression that the heart is fixed on it. It is a poor ambition to
decorate a dying body with gold and pearls. It should not be forgotten that
it will soon need other clothing--and will occupy a position where gold and
pearls would be a mockery! When the heart is right, when there is a true and
supreme love for religion, it is usually not difficult to regulate the
subject of dress."

It is somewhat remarkable that Plato, the loftiest of all
the Grecian sages, has a passage which strikingly resembles that of the
apostle. "Behavior and not gold is the ornament of a woman. To immoral
women, these things, jewels and ornaments, are advantageous to their
catching more admirers; but for a woman who wishes to enjoy the favor of one
man, good behavior is the proper ornament, and not dresses. And you should
have the blush upon your countenance, which is the sign of modesty, instead
of paint—and worth and sobriety instead of gold and emeralds." It is
impossible not to notice this similarity between the apostle and the
philosopher; and equally impossible, one would think, not to mark the
superiority over the reason of the one of the inspiration of the other. "The
philosopher is of the earth, earthly—the apostle brings the authority of
God, and the power of the unseen world distinctly into view. While Plato
leads wives to seek exclusively the honor that comes from men, Peter teaches
them to seek the honor which come down from God, the true Judge of
excellence, the great Fountain of honor."

Before we pass from this subject of personal decoration,
we will just notice the very beautiful reference which the apostle makes to
that part of our nature, which it is to be your chief concern to beautify.
"Don't be concerned about the outward beauty that depends on fancy
hairstyles, expensive jewelry, or beautiful clothes. You should be known for
the beauty that comes from within--the unfading beauty of a gentle and
quiet spirit, which is so precious to God." How exquisitely is this put.
How impressive the ideas which are conveyed. It is the decoration of the
soul rather than of the body, about which Christian women should be chiefly
solicitous and concerned. The soul is indestructible and immortal; so should
its ornaments be. What can jewels of silver or jewels of gold do for this?
Can the diamond sparkle upon the intellect? or the ruby blaze upon the
heart? Or the pearl be set in the conscience? Or the gorgeous robe clothe
the character? Or the feather or the flower wave over the renewed and holy
nature? No! The appropriate ornaments of the soul are truth, holiness,
knowledge, faith, hope, love, joy, humility; and all the other gifts and
graces of the Spirit--wisdom, prudence, fortitude and gentleness. These are
the jewels with which the heart should be adorned. The outer body is
corruptible. Dust it is, and unto dust it shall return.

That beautiful woman glittering in all the profusion of
diamonds--the admiration and envy of the party or the ball room, must before
long be a mass of putrefaction too ghastly to be looked upon--and then a
hideous skeleton, a collection of bones, a heap of dust! And where will be
the immortal spirit? Will it wear the cast-off jewels of the body? O no!
These remain, rescued from the grasp of the 'king of terrors', but only to
ornament other bodies!

But turn now to that other female, the woman who,
regardless of the decoration of the body, was all intent upon the beauty of
the soul. Look at her, who was clothed with the robe of righteousness and
the garment of salvation, and decorated with the ornaments of a meek and
quiet spirit. She too dies; but the indestructible and immortal spirit over
which death has no dominion, goes not unadorned into the presence of the
Eternal; for the jewels with which it decorated itself on earth are as
indestructible as its own nature, and go with it to shine in the presence of
God!

"Men," says Leighton, "think it poor and base to be meek.
Nothing is more exposed to contempt than the spirit of meekness; it is mere
folly with men. But that is no matter of concern—this overweighs all
disesteem, it is with God of great price. And these are indeed as He values
them, and no otherwise. Though it be not the country's fashion, yet it is
the fashion at Heaven's court; yes, it is the King's own fashion; 'Learn of
me,' says he, 'for I am meek and humble in heart.' Some that are court bred,
will send for the prevailing fashions there, though they live not at court;
and though the peasants think them strange dresses, yet they regard not
that, but use them as finest and best. So care you not what the world
says—you are not to stay long with them. Desire to have both your clothing
and your fashions from heaven. The robe of humility, the garment of
meekness, will be sent to you. Wear them for his sake who sends them to you.
He will be pleased to see you in them, and is not this enough? It is never
right in anything with us until we attain to this--to tread on the opinion
of men, and eye nothing but God's approbation."

But we now pass from the ornaments of the Christian
woman's body

to those of her profession, and these indeed are
the chief subject of this chapter. There is something impressive in the
exhortation, "Then they will make the teaching about God our Savior
attractive in every way." Even the great truth of our Divine Savior,
the Lord Jesus Christ, is thus represented as susceptible of decoration on
the part of those who profess it. The sentiment conveyed is that the holy
life of a consistent Christian is an adornment of the profession of this
sublime doctrine. This, more than all splendor of tasteful architecture, or
gorgeous forms, or imposing ceremonies, or anything else which can appeal to
the senses, is the decoration of Christian doctrine. It is this, as it
shines forth in the beauties of holiness, that truly decorates religion.
"Beyond the pomp that charms the eyes--or rites adorned with gold."

A very large proportion of the members of all Christian
churches are women, and young women too. This, on many accounts, is a very
delightful fact. It has, however, been sometimes complained that like
others, they are not so anxious to sustain their profession well, as to make
it attractive. And it is for their sake, and to lead them to consider what
would set off their profession to the best advantage, that this chapter is
designed. What is really ornamental attracts attention and excites
admiration--these are virtues which Christians should secure by their
conduct. I shall proceed on this subject, into the four following
particulars.

I. The PERSONAL QUALITIES which will make the gospel
attractive.

As incongruity of conduct in
reference to any profession whatever, is a blemish and not a beauty, a
deformity and not a decoration--remember that inconsistency would be
a blemish and deformity in you, in reference to religion. Study your
profession, and thoroughly understand what it implies and enjoins. Consider
well what holiness of conduct; what spirituality of mind; what separation
from the world in spirit and taste; what devotional feelings; what faith,
hope, love, and humility; what amiableness of disposition and kindness of
disposition, are included in that declaration you have actually made--"I am
a Christian."

You should not have made such a profession if you did not
understand it--or intend to sustain it. I must remind you, it is a solemn
thing to profess to be a disciple of Christ. It supposes you to be a new
creature, that old things are passed away, and that all things have become
new with you; that you have new principles, new motives, new ends of life,
new tastes and new pleasures. Now, your profession is to be maintained with
a due regard to this. Your conduct must correspond with it. You must be
dissimilar in these things, quite so, to those who make no such profession.
They must see the difference as well as hear of it. You must commend
yourselves to them as consistent with yourselves. You must compel them to
say, "Well, we do not like her religion, but it is quite in harmony with her
profession." But what is this CONSISTENCY? The following remarks will
perhaps explain it.

There must be

EARNESTNESS,
without enthusiasm, fanaticism, or bigotry. Lukewarmness as to any duty is
odious. Earnestness on the other hand excites attention, and sometimes
admiration, even where its object is far from commendable; how much more
where that object is holy, benevolent, and useful. It is a noble and a lofty
spectacle to see amid a race of frivolous mortals, one, who being immortal,
is intent upon its immortality; and though surrounded by the frivolities of
this visible world, is intent upon the realities of the unseen eternal
world!

Nothing can be more dull and repulsive than a lukewarm
and heartless profession of religion--a pale, sickly, and shriveled form,
which has all the decay of consumption, without its hectic flush or dimmed
eye. On the other hand, how impressive a spectacle is it to behold a young
woman amid the wonderment of some of her companions, and the laughter of
others, rising upon the wings of faith and habitual devotion above the
region of their levities, into that of devotion; to see her eye, as it is
upturned to heaven, sparkling with the beam of eternity that has fallen upon
it; and to follow her in her ardent career, pursuing her seraphic course,
undeterred by contrary examples or opposing influence.

But there must be no 'enthusiasm' leading her to violate
the law of sobriety; no 'fanaticism' leading her to tie down others to all
the rules she has imposed upon herself, and to cherish a hostile, much less
a malignant feeling towards them, because they seem to differ from her in
some things which she deems important. There must be the most profound
humility blended with all this intense earnestness, and the
mildest forbearance towards others, combined with the utmost
conscientiousness as regards the laws which she imposes on herself.

Earnestness implies a resolute determination never to
allow others to interfere with our convictions; a courage that dares to be
singular; a fortitude which braves opposition, though it should be united
with gentleness even under persecution. Earnestness must be shown by an
intelligent and well-regulated zeal to bring others under that influence
which is the spring of its own energies. Mild in persuasion, gentle in
entreaty, and with a loving insinuating manner, the female religious
professor must aim at the conversion of others. Usefulness, in the way of
holy activity for the temporal and eternal happiness of mankind, must be a
conspicuous trait of her character. Selfishness, indolence, and inertness,
are disfigurements of character--while benevolent activity is one of its
richest ornaments.

There must be seriousness without gloom. On the one hand,
she who is bent upon eternity and anxious for salvation, cannot sink down
into the levity of those who are all taken up with fashion, amusement, and
folly! On the other, true religion includes such an intelligent joy as
makes its possessor satisfied with her own sources of enjoyment, without
running to the amusements of the world for pleasure and excitement. The
young female professor must let it be seen and felt that her religion is her
bliss--and not her penance; that it is her song and her solace. She must
appear as irradiated with sun-beams, and not invested with gloominess. Her
countenance must be the index of a heart at peace--of a bosom serene and
happy.

And in addition to all this, there must be a most anxious
desire to cultivate that prime virtue in the composition of womanly and
Christian excellence--

GENTLENESS.
See how this is commended in the passage which I have already quoted from
the writings of the apostle Peter—"The unfading beauty of a gentle and quiet
spirit, which is so precious to God." God values gentleness above all gifts
of intellect, delights in it above the most splendid genius, honors it above
all that men delight to honor. Gentleness is woman's ornament above all
others; it is her defense, for who can oppress the gentleness which never
provokes, and can scarcely resist or complain? Who can wantonly tread on
that lowly, lovely floweret, which as it lifts its unpretending head,
silently says, "Can you crush one that hurts nothing?"

Nothing is more unsightly than the reverse of this--an
irritable, discontented, peevish, domineering woman. Hence the declaration
of the inspired Israelitish sage, "It is better to live alone in the corner
of an attic--than with a contentious wife in a lovely home." "It is better
to dwell in the wilderness--than with a contentious and angry woman."

Mr. Jay has drawn a beautiful picture of this virtue in
his character of a Christian wife; as one "who can feel neglects and
unkindnesses, and yet retain her composure; who can calmly remonstrate, and
meekly reprove; who can yield and accommodate; who is not 'easily provoked,'
and is 'easily entreated;' who would endure rather than complain, and would
rather suffer in secret, than disturb others with her grief." Such is
gentleness--the highest form of the peculiarly Christian life--and such the
ornament of female Christian profession.

II. The SOCIAL QUALITIES which will make the gospel
attractive.

Great injustice has been done to religion, and a great
hindrance thrown in the way of its diffusion, by those descriptions of it,
which represent it as an abstract thing, almost exclusively appertaining to
the Sunday as to time, and to the church as to place; a mere
matter of devotion, a transaction between God and the soul about salvation
and heaven; but having nothing or little to do with secular affairs, the
social relations, and the places of resort in human life; in short, as a
thing which looks entirely heavenward, but which casts no glance upon earth.
This is superstition, and we find enough of it in Popery, which overlays
with a cumbrous ceremonial the moral duties of the law, as well as the free
grace of the gospel; cuts in many instances the ties of social life, and
isolates men and women from their fellows; and by the devotions of the
cloister, the convent, and the church, supersedes the duties of the house,
the shop, and the exchange; thus setting forth religion, as fitting men for
the next world, but having very little to do with their abode in the present
one.

On the contrary, true religion, the religion of the
Bible, is seen under two aspects; one looking up to heaven; the other
looking down to earth. It gathers all the interests of man under its
protection and fostering care. Like the sun, which, though fixed in the
heavens, pours the flood of his light and glory and cherishing influence
upon earth; or like the atmosphere which, though above the earth, enters
into every place upon it, and sustains the insects that creep, as well as
the birds that soar; so religion irradiates with its light, guides by its
revelations, animates with its stimulus, sanctifies by its power, and
blesses with its influence--in all their relations, and all their
interests--all those who yield themselves up to its authority and
government. It goes to palaces and teaches kings; to the legislature and
teaches senators; to the exchange and teaches merchants; to the cottages and
teaches peasants and workmen—instructing all in the various duties which
they owe to God and to their fellow men.

Religion is also a household thing, a family law—it lifts
the latch of the house and goes in and takes its seat at the parental table,
and joins the circle round the hearth, as well as round the altar; it swells
the joys of the domestic fellowship, as well as responds to the morning
prayer, or chants the evening hymn; it founds the duties of the second table
of the law upon those of the first, employs the loftiest theology to enforce
the commonest morality, and enjoins the most ordinary obligations of social
existence by motives drawn from the cross of Christ. Hence the necessity for
professors to pay the greatest attention to the various duties of social and
domestic life.

We are commanded to let our "light shine before men, that
they seeing our good works may glorify God." So in the beautiful passage
quoted from the apostle Peter, where he gives directions to Christian wives,
he says, "Wives, in the same way be submissive to your husbands so that, if
any of them do not believe the word, they may be won over without words by
the behavior of their wives, when they see the purity and reverence of your
lives." Here again is the fact set out, that religion is intended to
regulate the communion, and form the character, of domestic and social life,
and that where its influence so exerted is seen, it must be beneficial to
the observers of it. I wish to press this most earnestly upon your
attention, that the faith of the gospel is intended and calculated to carry
social excellence to the very highest perfection. It is the soil in which
all the seeds of domestic happiness will best flourish.

It should not be forgotten that social excellence is
often seen apart from religion. Exemplary instances of the home duties of
life are often found in those who make no profession of religion. Good
husbands and wives, parents and children, brothers and sisters, are found
outside the circle of vital piety--a fact which ought to make those that are
within it, still more anxious to be exemplary in the discharge of their
obligations. A real Christian should excel unconverted people not only in
religion, but in morality. She should not only be more holy, but more
socially excellent. She should excel the worldling in those things which the
latter makes her boast, and rise above the level which she has prescribed as
her highest elevation in moral and social virtue. Select, therefore, the
most dutiful and affectionate daughter, the most kind and attentive sister
you can of this class, and say to yourself, "She makes no profession of
religion, and yet she excels, in a manner worthy of attention and
admiration, in all the duties of domestic life. Now, as I do profess
religion, I must if possible be still more exemplary than she is in all
social obligations, for surely nothing could possibly bring religion into
greater disrepute than for my parents, or my brothers and sisters, or even
the servants, to make a comparison to my disadvantage, between my conduct
and hers."

If you would adorn your profession it must be in this way
of domestic excellence. There may be the most seraphic piety, so far as the
raptures of devotion go; there may be a most punctilious performance of all
the rites and ceremonies of religion; there may be a most eager and regular
attendance upon all the public services of religion; there may be an ardent
zeal for the spread of the religious peculiarities of your denomination, but
if at the same time there be a deficiency of duty, honor, and obedience to
your parents, or of kind interest and affection for your brothers and
sisters, or of humane consideration for your servants; all this religious
profession will only excite disgust, and raise a suspicion of your
sincerity, and a prejudice against religion itself.

No one can possibly be attracted to, or conciliated by, a
religion which is in any great degree destitute of social and domestic
excellence. It is a terrible taunt to be thrown at any one—"Yes, she is, if
her own profession and supposition be consulted, a very good Christian; but
it is a pity she is not a better daughter, a more kind sister, and a more
accommodating neighbor." The most flaming profession must be at once thrown
into eclipse by such a sarcasm. If you were to study how most effectually to
discredit, not only your profession of it, but religion itself, you could
not be more successful than by associating with it such a line of conduct as
this. I do therefore most solemnly and anxiously entreat you to enter very
deeply into the subject of the chapter entitled, "The Parental Home."

It is probable that this chapter will be read by some who
sustain the character of female servants. This is a class of people to be
found in all our churches, and in some is very numerous; and I take this
opportunity of saying that I have many such who are among the brightest
ornaments of the church under my care, and who by their exemplary deportment
do much to recommend religion to their employers. Their honesty, diligence,
industry, good disposition, and obliging, respectful deportment, make them
the comfort of the households in which they live. It is somewhat observable
that the text which speaks of our "adorning the doctrine of God our Savior,"
was addressed to servants. And so far as the ornamental parts of religion
are concerned, as well as its substantial elements, none have more
occasions, or more favorable circumstances, for exhibiting them than female
servants. Their humble situation, by testing their good disposition,
devotedness, and submission, gives them an opportunity of bringing out into
bold and beautiful contrast, the most lovely traits of Christian piety.

On the other, hand, there are some, who by a lamentable
deficiency of these more amiable qualities, though perhaps they may have
real religious principle, have excited much prejudice against genuine piety,
and led their employers to say, "I am not anxious again to have what are
called religious servants, for in most things they are no better, and in
some they are worse than others."

III. There are INTELLECTUAL ornaments of your profession

,
which you should seek--both on their own account and on that of religion.
True it is that genuine and consistent religion is its own recommendation,
and depends upon nothing extraneous for its real value. Still, since there
are those who have imbibed prejudices against it, and have taken up mistaken
views of its nature, as if it were at war with the gifts of the intellect
and the graces of the character--it would be well to disarm their minds, and
by reason and elegance, to convince them that piety is not, as they may
suppose, another name for ignorance, stupidity, and vulgarity. For their
sakes, then, as well as for your own pleasure, cultivate your minds by
study. Acquire an eager thirst for knowledge. Be fond of reading, and of the
best kind of reading. Disprove the slander that girls are only fond of tales
and novels, of stories of love, female adventures or heroism. Prize
knowledge; desire to arrive at truth; be anxious to investigate the wonders
of nature; and covet to enrich your minds with the treasures dug up and
distributed in such abundance in this wonderful age. Store your minds with
this wealth.

But let other faculties be brought into exercise besides
your memory; cultivate your judgment, be inquisitive, reflective,
discriminating. There are many young people whose memory is a storehouse
crowded with facts, names, and dates, but who are lamentably deficient after
all in judgment. They may talk French, quote history, and display other
worldly accomplishments, but their intellect is too feeble to form, to hold,
or to defend, an opinion of their own. We do not of course expect all women
to be profound logicians, but most tolerably well-educated women may by
vigorous and well sustained efforts arrive at some maturity of sound
judgment.

Let it then be seen that the highest kind of wisdom and
knowledge does not lead you to despise the lower kinds; lest those who are
competent only in them, should by what they see in you, despise that which
is the highest. Make it clear that they who are the children of God are most
solicitous to become acquainted with all the works of their Heavenly Father,
not excepting the wonders and glories of creation. Convince the worshipers
of the God of nature, (or rather of the false god, Nature) that while you
are chiefly anxious to pass on and worship Him who sits enthroned between
the cherubim, upon the mercy seat in the Holy of Holies, you can bow and
adore with them in the vestibule of his temple, and ascend with them to the
highest altitude of earthly subjects and general knowledge; and that when
like birds of weaker pinions, and dimmer vision, they droop the wing and
stop their flight, you, like the eagle soaring still upward to the sun, can
still pursue your heaven-bound course, and rise into the regions of
celestial splendor.

Nearly allied to this, is taste, or a perception and love
of the beautiful and sublime in nature, in literature, in accomplishments,
in conduct, yes, and in Holy Scripture. The Bible is full of instances of
this. With a correct literary taste you will relish more even this bread of
life, that came down from heaven--the Word of God. Inspiration has garnished
its page with beauties that are hidden from eyes whose vision has not been
strengthened by education. The Scripture is a paradise of flowers to be
admired, as well as of fruits to be eaten.

Taste displayed even in what are called accomplishments
is ornamental to piety, when not carried to excess. As I observed, in a
former chapter, these matters of elegance are not to be despised. True,
it is a sin for a Christian woman to spend hours and hours of each precious
day in the fashionable modes of killing time--by embroidery, crotchet work,
painting, languages, and music--to the neglect of religion, useful reading,
and all benevolent effort. It is truly affecting, to see a rational,
immortal, and accountable creature, dwelling in this world of ignorance,
sin, and misery, which she could do something to enlighten, reform and
bless, (and she herself on her way to eternity and the bar of God,)
consuming the best and preparatory period of her whole existence in this
world and the next, in working figures upon canvass, or drawing them upon
paper; or in playing and singing; or in acquiring German, French, or
Italian.

Let me not however be misunderstood. I am not such a
rigid utilitarian as to be the advocate of the merely useful in human
character, for I really love and admire the ornamental. I am not all for
Doric strength, but contend also for Ionic grace and Corinthian elegance. I
am not for young women laying down the needle and the pencil; or for their
leaving the piano silent and untouched; or foreign languages unlearned. No
such thing! Religion forbids not these matters. Nature, and the Bible too,
are full of the sweetest embroidery and enameling, full of music and
painting, and all the varieties of a language not our own. Instead of
forbidding what can add embellishment to the female character, I enjoin it.
Woman, formed to please, yes, made in Paradise, where beauty was in
perfection, and where your first lessons in taste were taught by the Great
Master of all created beauty, go on to besprinkle your character and to
interweave your conduct with every flower of elegance; and especially
Christian woman, let it be seen by your sex, that you have not so learned
Christ as to throw off all delight in the tasteful, the decorative, and the
picturesque, with which pointing to the lily, the vine, the birds, and the
flocks, he was pleased to enliven and adorn his own discourses. To me it is
always a beautiful sight to behold the robe of righteousness and the garment
of salvation, in which genuine piety is ever attired, adorned, (not
encumbered,) with the jewels of elegant accomplishments and tasteful
decoration.

Now all this is important to you as young unmarried
women—and how is the importance of it augmented by your looking forward and
contemplating yourselves in future life, as wives and mothers! Without
intelligence and taste, are you fitted to be the companion of a wise and
sensible man, or to preside with advantage over the education of children?
Remember the character of the age in which you live. But even in these days
of knowledge and taste we know very well that the aptness and ability of a
good house-wife are always invaluable—for it is a poor commendation to say
of a woman, "She is exceedingly well informed in all the literature of the
day, quite learned, but she knows very little of household affairs." I
believe her husband often thinks, if he does not say, "I would dispense with
a great deal of her bookishness and her knowledge, if I could have the house
kept in a better condition, and enjoy a little more comfort at home."

Still, a wife and a mother, to all the household
prerequisites, should and may add intelligence and taste. It is indeed the
perfection of womanly character, at once to "look well to the ways of her
household" and also, to "open her mouth with wisdom." How impressive and
attractive a scene is it to see a pious, well-informed, accomplished woman,
respected as well as beloved by her husband, as his intelligent companion,
esteemed by his guests, and looked up to with confidence, reverence, and
affection by her children, over whose general education she presides with
dignity and ability.

IV.

There are some things
which are not reducible to either of the other heads, and which may
therefore be called general
excellences of a decorative nature. These
have been already dwelt upon in former discourses, and therefore need only
be briefly mentioned here. We find them set forth in the early character and
conduct of Rebekah; in which we beheld modesty without silliness,
frankness without forwardness, courtesy without affectation, and
pleasantness without servility. In short, all that maidenly reserve
which would restrain whatever is obtrusive, crude, impudent, and bold; and
which yet would allow of an artless, ingenuous, and unembarrassed mode of
communion with the other sex.

I have sometimes seen good women so bold, obtrusive, and
imposing, as to repel and disgust. I could not doubt that they had really
some religious principle within this indecorous outside, but it could
scarcely be seen. In some cases it has happened that even the very
profession of religion, which should have led women to draw closer the veil
of modest reserve, has led them to throw it off altogether, and they seemed
to act as if the Christian name, which ought to be a guarantee for all that
is meek and gentle, was a sanction for improper forwardness.

On the contrary, there are others, whose profession of
religion has so disfigured them with the airs of assumed sanctity, so
stiffened them into prudish reserve, and so distorted the simplicity of
nature with the formalism of gloomy superstition, that they are repulsive as
spectres, and lead many to exclaim, "If this be religion, it may be pure,
but it is surely unlovely, and, one would imagine, as unfit for heaven,
where all is joyous, as it is for earth, where if happiness be lacking, this
certainly cannot supply it."

Good disposition, or amiability, is essential to the
adornment of a Christian profession. This has been alluded to already in
more places than one, but its importance justifies the repetition. I have
already admitted that there is a great difference in this respect in natural
constitution. Hence it costs some immensely more pains to acquire a small
degree of this excellence, than it does others to manifest ten times the
amount. And really there may be more of principle and virtue in the small
measure of the one, than in the abundance of the other. Some indulgence
should therefore be shown to those who are born with a crabbed disposition,
and they should not be judged too harshly. We see the fault, but not the
contrition with which it is followed; nor do we witness the deep
self-abasement which the ebullition of the moment inflicts for hours, if not
days. But still we would enjoin on those who are conscious of this
infirmity, a most anxious, earnest, and prayerful attention to the subject.

Let every woman who is troubled with an over-wrought
sensibility, a morbid susceptibility of offence, an unusual liability to
passion, put her heart under discipline, or her constitutional tendency will
be a prolific source of misery to herself, and to others around her. It is
not, however, as a source of disquietude that I now allude to it, but as a
cause of scandal. A bad disposition not only troubles the heart, but it
disfigures the profession. Observers can see nothing to love and admire in
religion, when found in company with so much ill-temper. There are some
people whose bad disposition is unassociated with piety, or indeed moral
worth of any kind, and they are wasps, hornets, scorpions, all venom and no
honey, according to the degree of malignity they possess. There are others
who have real godliness and some sterling excellence of other kinds, and
they resemble bees, who though they have honey, yet are somewhat irritable,
and have also a sting for those who offend them. Cultivate then a lovely
and amiable disposition as one of the brightest ornaments of religion.
It is to religion what the burnish is to the gold, the polish to the steel,
the fragrance to the rose, the sunshine to the gorgeous scene.

There is one thing which, in addition to all that has
been mentioned, is requisite to give the finishing stroke of ornament to the
character of the young female professors of religion; and that is the virtue
that is sometimes designated good sense, at other times prudence,
at others thoughtfulness. I know such dispositions are thought by
some minds to partake too much of a grave demeanor, to be ornamental in
youth. They may hang like rich ripe clusters round the character of the
matron, but such people think the beauty of youth consists of the
picturesque, the romantic, with a tinge of the wild, the visionary, and the
enthusiastic. There is no poetry they imagine in prudence, no imagination in
good sense, no imaginativeness in thoughtfulness. True, and I will concede
so much as to allow that a precocious gravity, an anticipation of the
sobriety of threescore years and ten, is not what I enjoin, or wish to see
in youthful maidens.

Even religion with all its solemn proprieties, all its
heavenly sanctities, does not extinguish the vivacity, the sprightliness,
the buoyancy of a girl in her teens. I love to see her sparkling eye, her
sun-lit countenance, her elastic step, and to hear the merry note of her
laughter, and the music of her cheerful voice. These are ornamental, they
belong to her age, and the natural flow of her spirits, and it is only
superstition that would turn that young and joyous creature into the stiff
and silent statue, the nun-like figure, or the unsmiling devotee.

But then, is it any detriment to all this innocent
hilarity to have meditative thoughtfulness, an instinctive sense of
propriety, cautious reserve and accurate discrimination? Is it a blemish
rather than a beauty to be able to consider what in all circumstances is
best to be done, and to be able to do it well? To act from principle rather
than from impulse, and to be guided by reason rather than by feeling? To
weigh words before they are spoken, and estimate actions before they are
performed? Is not propriety beauty? Are notions and caprices, whims and
eccentricities, imprudence and follies, ornaments? Yes, in the estimation of
that silly girl (but in hers alone), who would rather be smiled at for her
wildness and her weakness, than commended for her more solid excellence.
What kind of a mother is this romantic and wayward creature likely to make?
Let the Christian young woman be very jealous then of this romanticism, and
consider it is not in keeping with the dignity and sanctity of religion. The
matrons are admonished by the apostles to teach the young women to be
sober; a word that refers to a prudent thoughtfulness.

Such then are the ornaments of early female religious
profession. It has been throughout this chapter supposed that there may be
real piety, without some of these accompaniments--a rough unpolished
godliness, true but unadorned religion. One young female may be sincere in
her profession of religion, and yet have an uncorrected infirmity of
disposition—another may be very illiterate or very weak-minded—another may
be guilty of various little inconsistencies which tarnish the beauty of her
profession—another may be rash, restless, and imprudent—another may be
spiritually proud, and something like pretended sanctimonious—another may be
lacking in agreeable and accommodating manners or habits at home. In all
these ways and in various others, religion may be disparaged, shorn of some
of its beauty, rendered less attractive, and made even repulsive to those
who observe it.

"Let not your good," says the apostle, "be evil spoken
of." Religion is itself so transcendently excellent, (being the highest
glory of man, the image of God, and the disposition of heaven,) that it
should be exhibited to the greatest possible advantage. Who that wore the
portrait of some dear friend, or suspended a picture of the queen in their
house, would not wish to have it so framed as to be worthy of the subject?
Who would not deprecate the idea of their keeping it either covered with
dust or defilement? True religion is the only thing that can make people
happy in this world, or guide them to eternal felicity in the world to come.
How solemnly, tremblingly anxious should all who profess it, be to exhibit
it in the most advantageous light, and with the greatest and most powerful
attractions! How deeply solicitous should we be, lest by anything others see
in us, they should take a prejudice against it, and we should thus cast
stumbling blocks in their way! How desirous should we feel, and how studious
should we be, to invest our profession with whatever things are lovely--that
others, beholding our good works, our peace of mind, our meekness,
gentleness, and kindness, our usefulness and humility, should be won to
Christ; that so if they will not love religion in the first instance for its
own sake, they may be conciliated to it by the ornaments with which, in our
case, it is decorated!

Before this chapter is concluded, I may with great
propriety suppose that some will read it who have not made a profession of
religion, who are not in visible connection with a Christian church, and are
living in the habitual neglect of the Lord's Supper. Making no profession of
religion! How is this? Have you none to profess? Melancholy idea! No
religion! Better, I admit, not to profess at all, than to profess what you
do not possess, and thus add hypocrisy to your other sins. But is it not
painful and fearful to think of a rational, immortal, sinful being, living
without penitence, prayer, faith, and love? How can you live another hour in
such a state? What are all the intellectual ornaments spoken of above,
without personal piety, but a garland of beautiful flowers round the brow of
a corpse; or but as diamonds sparkling on the bosom of death? Oh, for your
soul's sake, live no longer without remembering your Creator in the days of
your youth.

Others, perhaps, will read this discourse, who, though
partakers of true faith in Christ and love to God, are not yet professors of
the religion they possess. We again say, How is this? Have you pondered that
language of the apostle, "With the heart man believes unto righteousness,
and with the mouth confession is made unto salvation," or that solemn
injunction of Christ, when he instituted the sacred supper, "Do this in
remembrance of me." Is this the command you select from the law of the New
Testament as the only one you feel at liberty to disobey? This one, so
tender, so touching, so loving! This, delivered in sight of the cross, only
a few hours before our Lord endured those agonies by which you are saved!
What! neglect the command of dying love, a command so positive, an
invitation so gracious, an injunction, obedience to which is at once so
honorable, so happy, and so useful! What is your reason for this neglect? Do
you tremble to make a profession because it is so sacred? Have you not
mistaken the design of the Lord's Supper; it is simply a commemorative
ordinance, and are you not deluded and terrified by the mystery in which
priestcraft has sought to envelope it?

But, "you tremble to make a profession lest you should
dishonor it, as so many have done." They have indeed, and the painful fact
should lead to caution, self-examination, and earnest prayer for grace, that
another stumbling-block should not be furnished by you. But the very fear
will, if sincere, be your preservation from the object of your dread. The
path of duty is the way of safety. Besides, are you less likely to sin
outside the pale of communion than within it? We invite you, therefore, if
you are partakers of true faith, to profess, or to use a scriptural synonym,
to confess it. The communion of saints and the participation of the Lord's
Supper will by God's grace, strengthen the principle, and call forth the
exercise, of the Divine life, and be at once your honor and your joy.

And as to you who are already to be found in the
fellowship of the faithful, I congratulate you on the choice you have made,
and on the decision to which you have come. To your pastors it was a source
of unspeakable pleasure to receive you among the number of the followers of
the Lamb. You, in an especial manner, are their hope, and joy, and crown of
rejoicing, inasmuch as they look to you, and those who may descend from you,
to fill up the places of more aged disciples, when they, according to the
course of nature, shall be removed to the church triumphant. Acknowledge
practically and gratefully the grace you have received from the Lord, by
using your influence with labor and judgment, to engage other young people,
your relatives and companions, to come and share with you the privileges,
and enjoy the blessings of Christian communion.

And to give effect to your persuasions, exhibit all the
beauty of consistent example. Let religion be seen in you, combining with
all its sanctities and spiritualities, the pleasantness of life, amiability
of disposition, general intelligence, correct taste, and general social
excellence, which shall predispose them in favor of genuine piety. Make it
evident to them that true godliness is as happy a thing as it is a holy one.
Convince them by what they see in you as well as by what they hear from you,
that you have found the secret, and that your soul has touched the center,
of bliss. Let the richest excellences that can adorn the female
character--all the most rare and delicate beauties that are admired in
it--be strung together upon the golden thread of eminent piety, and be hung
like a necklace of heavenly pearls round your profession. Thus, "make the
teaching about God our Savior attractive in every way."